"Bhikkhus, there are these five ways of removing annoyance, by which annoyance can be entirely removed by a bhikkhu when it arises in him. What are the five?

"Loving-kindness can be maintained in being toward a person with whom you are annoyed: this is how annoyance with him can be removed.

"Compassion can be maintained in being toward a person with whom you are annoyed; this too is how annoyance with him can be removed.

"Onlooking equanimity can be maintained in being toward a person with whom you are annoyed; this too is how annoyance with him can be removed.

"The forgetting and ignoring of a person with whom you are annoyed can be practiced; this too is how annoyance with him can be removed.

"Ownership of deeds in a person with whom you are annoyed can be concentrated upon thus: 'This good person is owner of his deeds, heir to his deeds, his deeds are the womb from which he is born, his deeds are his kin for whom he is responsible, his deeds are his refuge, he is heir to his deeds, be they good or bad.' This too is how annoyance with him can be removed.

"These are the five ways of removing annoyance, by which annoyance can be entirely removed in a bhikkhu when it arises in him."

"There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

"When one gives birth to hatred for an individual, one should develop good will for that individual. Thus the hatred for that individual should be subdued.

"When one gives birth to hatred for an individual, one should develop compassion for that individual. Thus the hatred for that individual should be subdued.

"When one gives birth to hatred for an individual, one should develop equanimity toward that individual. Thus the hatred for that individual should be subdued.

"When one gives birth to hatred for an individual, one should pay him no mind & pay him no attention. Thus the hatred for that individual should be subdued.

"When one gives birth to hatred for an individual, one should direct one's thoughts to the fact of his being the product of his actions: 'This venerable one is the doer of his actions, heir to his actions, born of his actions, related by his actions, and has his actions as his arbitrator. Whatever action he does, for good or for evil, to that will he fall heir.' Thus the hatred for that individual should be subdued.

"These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely."

Ven. Sariputta said: "There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

"There is the case where some people are impure in their bodily behavior but pure in their verbal behavior. Hatred for a person of this sort should be subdued.

"There is the case where some people are impure in their verbal behavior but pure in their bodily behavior. Hatred for a person of this sort should also be subdued.

"There is the case where some people are impure in their bodily behavior & verbal behavior, but who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

"There is the case where some people are impure in their bodily behavior & verbal behavior, and who do not periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

"There is the case where some people are pure in their bodily behavior & their verbal behavior, and who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

"Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued.

"And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.

"And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow's footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, 'Here is this little puddle in a cow's footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?' So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior...the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.

"And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man — in pain, seriously ill — traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, 'O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won't fall into ruin right here.' In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, 'O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won't fall into the plane of deprivation, the bad destination, the lower realms, purgatory.' Thus the hatred for him should be subdued.

"And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water — sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds — and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior...the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene.

"These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely."

There are, O monks, five ways of getting rid of a grudge, by means of which a monk can remove all grudges that have arisen within him. What five?

If a grudge arises towards any person, then one should cultivate loving-kindness towards him … or compassion … or equanimity. [26] In that way one can remove the grudge towards that person.

Or one should pay no attention to him and give no thought to him. In that way one can remove the grudge.

Or one may apply to that person the fact of ownership of kamma: “This worthy person is the owner of his actions, the heir of his actions; his actions are the womb (from which he has sprung), his relations, and his protection. Whatever he does, good or bad, he will be heir to that.”

These are the five ways of getting rid of a grudge, by means of which a monk can remove all grudges that have arisen within him.

[26] These are the first, second and fourth of the four divine abodes (brahma-vihāra). According to the Commentary, the third abode, altruistic joy, is not mentioned here because it is difficult to practise it towards those against whom one has a grudge.

There are, O monks, five ways of getting rid of a grudge, by means of which a monk can remove all grudges that have arisen within him. What five?

If a grudge arises towards any person, then one should cultivate loving-kindness towards him … or compassion … or equanimity. [26] In that way one can remove the grudge towards that person.

Or one should pay no attention to him and give no thought to him. In that way one can remove the grudge.

Or one may apply to that person the fact of ownership of kamma: “This worthy person is the owner of his actions, the heir of his actions; his actions are the womb (from which he has sprung), his relations, and his protection. Whatever he does, good or bad, he will be heir to that.”

These are the five ways of getting rid of a grudge, by means of which a monk can remove all grudges that have arisen within him.

[26] These are the first, second and fourth of the four divine abodes (brahma-vihāra). According to the Commentary, the third abode, altruistic joy, is not mentioned here because it is difficult to practise it towards those against whom one has a grudge.

The forgetting and ignoring of a person with whom you are annoyed can be practiced; this too is how annoyance with him can be removed.

This should be easy....

Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Enlightened One. If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.Anguttara-Nikaya: Ekanipata: Ekadhammapali: PañhamavaggaVSMVMMWBBTBHTWTBTMy Page

Or one may apply to that person the fact of ownership of kamma: “This worthy person is the owner of his actions, the heir of his actions; his actions are the womb (from which he has sprung), his relations, and his protection. Whatever he does, good or bad, he will be heir to that.”

Sabbe sattā kammassakā kamma-dāyādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā.All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions.

Yaṃ kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.Whatever they do, for good or for evil, to that will they fall heir.

96. Equanimity is characterized as promoting the aspect of neutrality towardsbeings. Its function is to see equality in beings. It is manifested as the quieting ofresentment and approval. Its proximate cause is seeing ownership of deeds(kamma) thus: “Beings are owners of their deeds. Whose [if not theirs] is thechoice by which they will become happy, or will get free from suffering, or willnot fall away from the success they have reached?” It succeeds when it makesresentment and approval subside, and it fails when it produces the equanimityof unknowing, which is that [worldly-minded indifference of ignorance] basedon the house life.

The terminology is from the Abhidhamma, but the basic idea appears to be from Suttas such as this one.

This fifth method in the Sutta could easily be read in a rather negative manner: "I don't need to worry about that annoying person because his kamma will catch up to him later... It will serve him right!"I'm sure that's not really the right way to think about it...

I have a difficult relationship with my brother's wife. She is a Fundamentalist Christian. If I told her I was sending her Buddhist metta she would want me to leave her alone. So equanimity is a win-win.

Hmm, I never thought of telling people I was developing metta towards them...

Regarding method #5 and equanimity, I guess the positive spin would be concentrating on the idea that the current annoying actions are just based on conditioning, rather than that the current actions will get the person "into trouble".

mikenz66 wrote:Hmm, I never thought of telling people I was developing metta towards them...

Regarding method #5 and equanimity, I guess the positive spin would be concentrating on the idea that the current annoying actions are just based on conditioning, rather than that the current actions will get the person "into trouble".

That is how I read it - one is to direct their mind toward the fact that the person is "born of their actions" and to practice equanimity toward that person as described in the quote you listed from the Visuddhimagga.

Though I think Sariputta implores us to take a more compassionate approach to those inviduals:

Sariputta wrote:'O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won't fall into the plane of deprivation, the bad destination, the lower realms, purgatory.' Thus the hatred for him should be subdued.

I have a difficult relationship with my brother's wife. She is a Fundamentalist Christian. If I told her I was sending her Buddhist metta she would want me to leave her alone. So equanimity is a win-win.

With metta / dhammapal.

Hi Mike,

When I said equanimity I really meant #4:

http://www.bps.lk/olib/wh/wh208-u.html#13.HowtoRemoveGrudges

4. Or one should pay no attention to him and give no thought to him. In that way one can remove the grudge.

Sariputta wrote:"Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. ...

This one seems rather straightforward...

Sariputta wrote:"And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow's footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, 'Here is this little puddle in a cow's footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?'

So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior...the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.

Hmm, I've not got the image of Ven Sariputta down on all fours stuck in my mind...

This is timely as someone was just telling me they were having difficulties getting rid of their hatred for a particular group of people.

I didn't know about this teaching. However, i was trying to tell him that buddhism tries to make us aware of our hatred and turn it into compassion. I told him that holding on to hatred is a poison and its poisons yourself. So it is actually a bad thing to hold on to hatred in the first instance because of what it does to you. It might actually do you more damage than it does the other person. When you recognise this you can easily see how beneficial it would be to let go of that hatred.

I told him that buddhism tries to help us recognise and get rid of our greed, hatred and delusions. I am not up to speed on how we go about that but i think what i said to him helped him actually. The word poison resonated with him.

I think when you recognise that you hold on to your hatred because you are having a thoroughly great time hating, then you realise, ironically, that its wrong and you can start to let it go.

He also told me that he hung on to his hatred because if he lets it go, he would feel hopeless. It is almost a fact that hating people can make us feel strong. That's one reason why i think we enjoy the feeling of hating. Particularly if the hated person has hurt us. To accept being hurt makes us feel weak and 'hopeless' but when we can vent our rage on them, we feel powerful. But in fact our feelings are wrong here. We are not actually powerful at all. Its just a delusion.

I know this is not about the sutta directly but i think its pertinent. I give this example because when i read this sutta i notice two things. Firstly the translation is a bit clunky and the syntax seems a bit wrong as though there is a word missing in the first part of the sentence.

Secondly, the sentences don't really convince me that they would work. I will tell you why. Its all very well to say one should feel compassion towards the one you hate. But if you are enjoying hating hte person, telling me to feel compassion sounds like hard work. I mean i hate the guy. I dont even want to love him. Do you see what i mean.

What does seem easy enough is to ignore the person. But even then, someone who does not have much insight might find that hard because again they are enjoying thinking about their hatred of that person.

Its only after they know how enjoyable it is to feel calm and free of hatred that one can easily drop the hatred and adopt a more benevolent attitude towards the hated person.